Part V Abstract
In Part V, I concentrate on
important foundational aspects of Jung’s psychology of individuation. I begin
with an Aurobindian perspective based on the understanding of a Sri Aurobindo
ashram psychologist and early sadhak of Sri Aurobindo and the Mother, Prof
Indra Sen. He also acknowledged the value of Freud’s discoveries for moral
development and self-knowledge. More importantly from the point of view of this
essay, his view on Jung is particularly favorable, including recognizing the
central value of the psychic being in Jung’s approach to healing and the
process of individuation. I then show how Jung not only had experiential
knowledge of the psychic being or central Self, but that it is an integral
aspect of his approach to psychology. Following that I discuss the dynamics of
the individuation process, which involves integration of the shadow and the
persona, and the anima/animus, which, in turn, forges a link to the archetypal
psyche including the archetype of the Self. I discuss dream interpretation and
dreams, which, for Jung, is an important path of self-knowledge. I then go into
some detail on alchemy as an important basis for Jung’s system of psychology,
both in practical terms and as a spiritual phenomenon that includes the
spiritualization of matter and the concretization of the spirit. I note how
Arabian alchemy and Tantra had an important influence on Western alchemy,
which, significantly, thereby imported the value of Eros to
There were things in the images
that concerned not only myself but many others also. It was then that I ceased to belong to myself
alone, ceased to have the right to do so.
From then on my life belonged to the generality. …I myself had to
undergo the original experience, and, moreover try to plant the results of my
experience in the soil of reality; otherwise they would have remained
subjective assumptions without validity.
It was then that I dedicated myself to service of the psyche. I loved it
and hated it, but it was my greatest wealth… CG Jung [1]
Introduction
This paper can be understood as
filling in lacunae from earlier papers in this series on Jung’s Psychology of the Living God and Transformation of Individual and Community, especially Part IV-A, White Shadow-Persona: With a Commentary on
The Da Vinci Code and Part IV-B, Evil
Persona, Shadow and the Transformation of Community. An early sadhak of Sri Aurobindo and the
Mother, Prof Indra Sen’s principle interest was psychology that encouraged
human wholeness. He is particularly relevant to the discussion of Jung’s
contribution inasmuch as he followed the lead of Sri Aurobindo, who declared
that “Yoga is nothing but applied psychology.” [2] Having discerned and
promoted a cogent system of psychological knowledge in the writings of Sri
Aurobindo, Dr Sen became known as the father of Integral Psychology. Although
Sri Aurobindo’s works are original and creative, his psychological
understanding was both grounded in the best of
The Psychological Systems of Freud and Jung: Praxis
In addition to the yoga of Sri
Aurobindo and the Mother Prof Sen was also interested in the development of
Western Psychology, especially through Freud and Jung. Regarding Freud, Prof Sen wrote: “We feel
that psycho-analysis, by discussing the details of sex life, frankly and
dispassionately, has rendered a service to man inasmuch as it has promoted
self-knowledge, which is so essential for self-development.” [3] He also
observed that “Psycho-analysis …makes a fine positive contribution to the
development of the moral development of man” and that Freud contributes to
“high idealism.” [4] Perhaps surprisingly for someone actively engaged in
living a spiritual life, Dr Sen went even further in his appreciative regard
for psycho-analysis and, he observed, inasmuch as it promotes
“conscientiousness, sincerity, frankness, he saw it as contributing not only to
morality but also the religious life ibid.” [5] I would add to Dr Sen’s
comments that, inasmuch as psychoanalysis promotes consciousness of
transference phenomena on the part of the analysand and counter-transference
phenomena on the part of the therapist, it encourages interiorization and more
conscious interpersonal relationships. Transference refers to a series of
projections on the part of the analysand on the therapist and
counter-transference, the responding series of projections on behalf of the
therapist on the analysand or patient.
Jung’s Centre or Self and the Psychic Being
Prof Sen was even more impressed
with the work of Jung, to whom he attributed “in the entire field of Western
psychology the best idea on the subject,” and the most integral understanding
of human psychology in the West. [6] Indeed, elsewhere, he contended, “the
parallelisms between the practice of Integral Yoga and Jungian Psychology are
evident.” [7] Jungian Analysts, he later observed “are not only bringing relief
to mentally suffering humanity, restoring better composition of personality,
but much more than that they are opening up a way of perfection.” [8] Dr Sen is
correct to say that Jung’s path of individuation opens up a way of perfection
as long as by perfection one means completeness or wholeness that includes the
inferior function and shadow and not the English dictionary definition of being
without a flaw or defect. Rather than
the English word for perfection, the Greek meaning of the word that is often
translated as perfection, teleios, meaning completeness, wholeness is closer to
the mark. Perfection as it is typically understood in English too easily
encourages one-sidedness and perfectionism and not wholeness of being.
The Sri Aurobindo Ashram
psychologist then observed that “Jungian psycho-therapeutic practice is
progressively building up evidence in support of the Self… . [9] He ended the discussion on contemporary
psychology with the clear observation that “
In fact, serious students of both
Jung and Sri Aurobindo and the Mother find no contradiction between the
former’s path of individuation and the initial stages of Integral Yoga, but
are, rather, impressed with the significant number of similarities and helpful
complementary emphasis in approach to self-knowledge by each of them. Keeping these considerations in mind, one of
Dr Sen’s most significant, perhaps prophetic statements with regards to nature
of coming to a comparative understanding of Jungian Psychology and Integral
Yoga, was in reference to a conference entitled Swami Pranavananda Eastern and
Western Psychology for 1985, the subject being The Psychic Being of Integral Yoga or the ‘Centre’ or the ‘Self” of
Jung. Not only did he argue that the approaches of Western Psychology and
Indian Psychology are “needed by each other” but “that the ‘Centre’ or the
‘Self’ of Jung and the psychic being of Integral Yoga present the most
challenging subject for research.” [12] It is, indeed, of the first order of
importance for understanding the nature of both the psychological healing
process itself and individuation [individualization], the discovery of one’s
unique centre and integrated wholeness of being.
As far as the psychic being, is
concerned it has been front and centre in Jung’s work from the beginning. As I
wrote in the preface to these papers, as a young man, Jung had a differentiated
dream experience of the psychic being when he was trying to decide what field
of study to pursue as follows:
I was in a wood; it was threaded
with watercourses, and in the darkest place I saw a circular pool, surrounded
by dense undergrowth Half immersed in the water lay the strangest and most
wonderful creature: a round animal, shimmering in opalescent hues, and
consisting of innumerable little cells, or organs shaped like tentacles. It was
a giant radiolarian, measuring about three feet across. It seemed to me
indescribably wonderful that this magnificent creature should be lying there
undisturbed, in that hidden place, in the clear, deep water. It aroused in me
an intense desire for knowledge, so that I awoke with a beating heart. [13]
With the direct influence of this
dream and another one, which he had about the same time, and where he was also
in a dark wood, Jung chose science and the field of psychiatry and the rest is
history. He understood who he was and what he was meant to be thanks to
becoming conscious of feeling experiences of the psychic being. In support of
the observation that this was a significant experience of the psychic being,
Marie-Louise von Franz wrote concerning this dream in terms that make it sound
exactly like that is what she was describing. She observed that the image of
the radiolarian manifests not only light but natural orderedness; it is, she
noted, “that God-image, as it appears in mother nature,” with the many colors
relating to the feeling function, the active faculty of knowing for the psychic
being. [14]
As far as Jung’s system of
psychology is concerned the psychic being is, in point of fact, the principal
factor for healing, even if is not so clearly identified as in Integral Yoga.
Jung never stopped emphasizing how essential it is for the individuating
Western psyche to bring Eros and feeling to consciousness. Indra Sen, in fact, quoted Jung regarding the centre of
personality that has a dynamic influence, equating it with the psychic being as
follows: “The centre of personality acts like a magnet upon the disparate
materials and processes of the conscious and like a crystal grating, catches
them one by one.” [15]
What Jung referred to as the Self
is, in fact, both the centre of and totality of the psyche, which consists of
the unconscious and conscious and has a much greater range than the psychic
being alone. Jung once wrote that the
Self “might equally well be called ‘the God within us’,” and he often used the
expression God-image as a synonym for the Self. [16] In Mysterium Coniunctionis, he referred to the distant goal of
identity of the personal with the transpersonal atman and of the individual tao
with the universal tao, or the synthesis of the conscious and unconscious,
which is suggestive of the far-ranging implications of the meaning he
attributed to the Cosmic Self for individual realization.
The Dynamics of the Individuation Process
In practical terms, the
individuation process itself unfolds in a natural way according to the
requirements of each individual psyche, as defined by both conscious and
unconscious dynamics. There is a vast difference between conscious
individuation and individuation as an unconscious process, where
unconsciousness dominates the determinations of life. When a conscious process, a relatively vast
amount of material can potentially become conscious, and the individual gain in
width and breadth of personality as well as live a more fully creative and
spiritual life directed by the Self.
The unconscious comes to light
through dreams and other authentic fantasy material that emerges from the
unconscious and individuation requires the individual to assimilate this
material to consciousness. There is no pre-meditated external intervention or
demands that the individual follow a certain external path or sequence of
experiences even when one is in therapy. Having noted that, the typical order
of material to integrate consciously is first the personal shadow, then the
anima/animus and one’s natural relationship to the archetypal psyche, and
finally the Self, including one’s personal relationship to the archetypal
shadow, the shadow side of the Self. The Self is the centre of the psyche as
well as wholeness of being.
The anima is the feminine side of
the male psyche which, when integrated, leads the man into greater depth, width
and heights of consciousness. Inasmuch as it isn’t integrated, the man acts
like an inferior woman and is sentimental, vague, sulky, whinny, argumentative
and histrionic. A similar dynamics holds true for the animus, the masculine
side of the female psyche. When assimilated to consciousness, the woman gains
in discernment and spiritual awareness, opening up consciousness at different
levels of being. Inasmuch as it isn’t assimilated to consciousness, she tends
to act like an inferior man and is opinionated, driven by the power principle
and argumentative. The true role of the anima/animus is to connect the
individual to unconscious aspects of the psyche especially the archetypes of
the collective unconscious.
The archetype, which is
unknowable-in-itself, is a formal faculty and innate pre-disposition that
expresses a fundamental way of apprehending the world and acts as a blueprint
for action. Archetypes can also be defined as the instincts
self-perception. There are as many
archetypes as there are behavioral patterns and ways of perceiving the world.
By way of example, the good mother apprehends her world as a nourishing mother
and acts instinctively according to the archetype and instinct of the
nourishing mother.
Although the personal shadow can go
through a series of transformations as can the personal anima/animus, the
archetypal psyche is primordial, and the task of the individual is to gain a
conscious relationship with it in order to come to terms with its demands. This
is done according to conscious involvement in the natural movement of the
psyche registered by dreams, visions and authentic fantasy. The conscious
personality has the task of relating the demands of the numinous archetype to
the confines of one’s limited life. Although it is not the individual’s task to
transform the archetypal psyche per se, Jung noted that there is today a “‘metamorphosis
of the gods’ of the fundamental principles and symbols,” indicating that “the
unconscious man within us is changing.”
As avatars of our time, Sri Aurobindo and the Mother and their Yoga are
the source of that transformation. [17] Jung went on to ask the operative
question: “Does the individual know that he is the makeweight that tips the
scales?” [18] As with the teachings of Sri Aurobindo and the Mother,
individuals and their personal efforts to increase their level of personality
integration and live with the Self or psychic being as spiritus rector are
essential for bringing in a new world.
Aspiring for social goals where the psychology of the individual is not
central and taken as an important factor for a successful outcome are doomed to
fail.
Dreams as a Path to Self-Knowledge
The Mother is recorded as having
made several comments on sleep and dreams and, with careful discernment, one
can see that much of her observations are in agreement with Jung’s empirical
findings. She noted, for instance that “Sleep can be a very active means of… inner
knowledge,” and that there is a need to relate one’s inner experiences to life
in the physical world. [19] Thus she once observed: “We should therefore
observe our dreams attentively; they are often useful instructors who can give
us powerful help on our way towards self-conquest” as, in dreams, one’s “true
nature is revealed.” [20][21]
Commenting on something that Sri
Aurobindo wrote on dreams, the Mother confirmed that there are ordinary dreams
and those that are revelations. Elsewhere she differentiated symbolic dreams
from the ordinary dream, noting that in them “one feels that one has lived a
much intenser and truer life than the physical one.” [22] Like the Mother and
Sri Aurobindo, Jung differentiated between what he referred to as archetypal
dreams, or “big” dreams and ordinary dreams, the former being far more
psychologically significant. The archetypal symbol, wrote Jung “is a pointer to
the onward course of life, beckoning the libido towards a still distant goal…”
[23] A symbolic dream is life promoting and, should one engage in an inner
self-dialogue, by assimilating the meaning of these dreams to consciousness,
the individual is consciously drawn forward in a meaningful way. A full life is
one lived in harmony with archetypal symbols. The archetype can be more
abstract and impersonal or personified in a humanized figure, for instance the
archetype of wise old woman. Although
one can be on intimate terms with a personified archetypal image in dreams, it
is a psychological inflation to identify with the archetype, personal or
impersonal, in any way.
Dreams typically (1) reflect a
reaction from the unconscious to a conscious life event, (2) show the result of
a conflict between a conscious attitude, value or belief and the unconscious
from the point of view of the unconscious, (3) reflect a dynamic process and
transformational tendency in the unconscious “whose purpose is to effect a
change in consciousness,” and (4) “represent unconscious processes which have
no recognizable relation to consciousness.” [24] Dreams are usually a symbolic
configuration of images that reflect the state of one’s psyche at any given
time in a purposive fashion and need to be interpreted subjectively. They are
typically, all about oneself, as Jung wrote, “one dreams in the first place,
and almost to the exclusion of all else, of oneself.” [25] In this case, all
the characters, animals, vegetation, nature, darkness or light, etc illustrated
in a dream are all aspects of one’s own psyche, with a panoply of images, color
and feeling nuance. Dreams that need to be interpreted subjectively can be
referred to as an inner drama, where the director, stage, players and audience
are oneself in different guises. In some cases, although much less frequently,
dreams relate to outer objects, people and events and need to be interpreted
objectively. Whether a dream is primarily subjective or objective requires a
consideration of external events, the unfolding process of the psyche as reflected
in dreams and other products of the unconscious, and feeling discernment. Empirical
evidence supports the fact that dreams are often anticipatory and not casually
determined. Otherwise, like the Mother, Jung insisted that “The dream shows the
inner truth and reality of the patient as it really is; not as I conjecture it
to be, and not as he would like it to be, but as it is.” [26] Consequently, he
had no theory of dreams except that they were an expression of nature and that
nature doesn’t err.
Dream interpretation is not easy
and requires that interpreters are not only at a similar level of consciousness as portrayed by the dream, but
that they have a wide knowledge of amplificatory material that can be applied
to understanding the dream over and above the dreamer’s conscious associations.
Such material comes from the study of mythology, religion, spirituality,
depth-psychology, anthropology, art history, culture, esoteric studies and
other disciplines. One’s own dreams are more difficult to understand as they
are typically ahead of one’s state of consciousness.
To properly interpret dreams it is
essential to take into consideration the dreamer’s conscious attitudes and
situation at any given time. The reason for this is that the dream is complementary
or compensatory to the conscious situation, and always potentially adds to the
dreamer’s consciousness. As compensatory, the dream completes the dreamer’s
one-sidedness by showing the opposite attitude. For instance if one is too
puffed up and inflated, the dream could show the dreamer as being the size of a
tiny ant, or if one has relatively low self-esteem for the situation at hand,
the dream could show the individual acting heroically. As complementary, the
dream gives greater or lesser value to the situation or individual than is done
consciously. For instance, the dreamer may devalue another person for one
reason or another and, in the dream, the other person is emotionally engaged in
a way that is accepting and appreciative. Taking one’s dreams seriously and
understanding them can lead to a transformation of the way outer events are
viewed as well as one’s view of oneself.
Self-understanding in both Western
and Indian cultures typically involves becoming aware of conscious feelings and
cognitions or beliefs, attitudes and values. Reflection on the depths of
psychological being is not normally considered to be a relevant factor in the
process of self-enquiry, where the operative question is not so much “who am I?”
as it is with Sri Ramana Maharshi who championed the goal of immersion in That,
but “what am I?” where the question refers to the individual’s relationship to
the archetypes of the objective psyche. Understanding of one’s conscious nature
is insufficient when it comes to self-knowledge, where the requirement is,
rather, to gain knowledge of the person as a totality. For this the
unconscious, which is as vast as the universe, needs to be included in one’s
search for self-knowledge. Jung took the position on dreams that they “contain
something essentially unknown which emerges creatively from the unconscious
background… and must be examined… as far as possible without any preconceptions.”
[27] In fact, he came to the conclusion that the unconscious has a “luminosity”
or “absolute knowledge,” which von Franz defined as “something like a diffuse
intuitive knowledge which reaches into our surroundings.” [28] Paying careful
attention to synchronicities, along with images from the unconscious, of which
dreams are an important source, provides self-knowledge and insight into one’s
nature that is otherwise impossible to access.
The centre of both the psyche as a
whole and the unconscious is the Self. It is experienced in dreams and visions
as both “wholly other” and the most intimate aspect of being in a way that is
familiar to Indian yoga and philosophy. In addition, the unconscious is replete
with contrasting and contradictory autonomous complexes that fill one’s dreams
and are the source of projections. Jung defined projection as “unintentional
transfer of a part of the psyche which belongs to the subject onto an outer
object.” [29] Although projection happens all the time, Jung suggested that the
concept not be used unless there is a serious [feeling] disturbance in
adaptation as a result, which means that either the perpetuator of the
projection or the person on whom it falls or others concerned unanimously
reject it. As withdrawal of projections can itself be disturbing, people with a
weak ego and primal people resist the notion intensely, suggesting, in these
cases, it is better to leave the subject alone.
Typically one projects on family
members, friends, neighbors, entertainers, star athletes, people in authority,
such as teachers, priests and therapists, as well as enemies, which are
positive or negative. There are also collective projections on social classes,
ethnic and racial groups, villages, nations and so on, which can be positive
and/or negative. On a conscious level, a personal projection can be recognized
when one finds oneself fascinated with someone, an object or an event, one is
engaged in an intense emotional entanglement and one is experiencing the fire
of suffering. When understood as a
stimulus for self-knowledge, recognizing projections can lead to
self-reflection and, when life unfolds as it should, their withdrawal and the
containment of the formerly projected quality in one’s own psyche. One could
argue that projections make relationships possible but when there is a feeling
disturbance between one’s projected expectations and the “reality” of the
situation, called for is a conscious modification of attitude towards the
other. Such is the case in intimate long term relationships, which inevitably
arrive at the point where there is a feeling disturbance between actions,
expectations and reality. When a projection is not recognized by the individual
and there is a disturbance in the adaptive field, the result could be
separation, hatred, animosity, calumny, even homicide or suicide. Nazi Germany
is the best example, although not the only one by any means, of what can happen
when there is a disturbing negative collective projection.
The unconscious through dreams
provides a mirror of the inner truth of the individual at any given time,
including both the dynamics of the autonomous complexes and the play of
archetypes including the central archetype, the Self. Although dreams sometimes
advise the dreamer, usually when the conscious ego is not up to the mark, they
typically do not give advice but simply reflect the situation as it is. Ethical
evaluation is important in one’s inner search, and, when moral judgment, which
belongs to the conscious personality, is not appropriate to the task, the
unconscious might kick in with needed advice. Whether or not that happens,
depends on the discerning quality and ordering factor intrinsic to the immanent
Self or psychic being. In fact, like the
body, the psyche is a self-regulating system that always seeks balance and
harmony, where images of self-regulation can emerge from the unconscious via
complementary and compensatory dreams and other unconscious material.
The mirroring faculty and ordering
principle intrinsic to the Self along with empirical evidence for the
reflection of one’s existential truth implies “absolute knowledge” and the
involvement of the “innermost core of one’s soul—from there come our dreams,
which shows us how we really.” [30] The Self as centre of the unconscious, in
particular the immanent Self, naturally exerts its influence in one’s psychic
life. The illusory projections that come from autonomous complexes pile on dust
to the mirror that distort and obfuscate the picture mirrored and the sense of
reality.
The Mother observed that “one can
have visions that are vital, mental, overmental, supramental—and for all the
intermediate planes of being.” [31] What the Mother referred to as visions
“that occur in awareness and sincerity” [ibid.]
are, in Jung’s terminology, archetypal experiences that come with a hypnogogic
vision or in a “big” dream. [32] Thus, Jung wrote: “The dream is a hidden door
in the innermost secret recesses of the soul opening into that cosmic night
which was psyche long before there was any ego-consciousness, and which will
remain psyche no matter how far our ego-consciousness extends.” [33] He also
wrote that “In the dream, the psyche speaks in images, and gives expression to
instincts, which derive from the most primitive levels of nature.” [34] Dreams
in other words are rooted in the physical and biological nature while
containing archetypal images of spiritual value and meaning. Contemporary dream science has made
observations and developed concepts that are fully in agreement with Jung. After
exploring its findings, Anthony Stevens observed that the archetypes are
located in evolutionary ancient pathways of the brain and that archetypal
patterns form continuity that “extends from reptilian through mammalian to
human forms of behaviour and experience.” [35]
After his illness in 1944, when he
was 69 years old, Jung had a dream where he saw a yogi seated in the lotus
posture in deep meditation, and was shocked to realize that the yogi had his
face. He awoke with the thoughts: “Aha he is the one meditating me. He has a dream and I am it. I knew that when
he awakened I would no longer be.” [36] Commenting on this dream and another
one, he wrote that their aim is to reverse the relationship between
consciousness and the unconscious and “to represent the unconscious as the
generator of the empirical
personality.” [37] He went on to
say that:
Unconscious wholeness therefore
seems to me to be the true spiritus rector of all biological and psychic
events. Here is a principle which strives for total realization—which in man’s
case signifies the attainment of total consciousness. Attainment of consciousness, is culture in
the broadest sense, and self-knowledge is therefore the heart and essence of
the process. The Oriental attributes unquestionably divine significance to the
self, and according to the ancient Christian view self-knowledge is the road to
the knowledge of God. [38]
“Man’s task,” Jung wrote, is “to
become conscious of the contents that press upward from the unconscious. Neither
should he persist in his unconsciousness nor remain identical with the
unconscious elements of his being, thus evading his destiny, which is to create
more and more consciousness.” [39] In these comments, Jung was referring to the
Self-directed teleological goal of self-knowledge that finds fulfillment by way
of assimilating messages from the unconscious through dreams, visions and true
fantasy in order to attain ever-greater consciousness. At the same time the
dream itself alludes to the fact that “the hidden-source of self-knowledge,”
which both projects one’s life while being at least one of its goals, lies deep
in the core of one’s being. [40]
References
[1] CG Jung (1965), Memories, Dreams, Reflections, Recorded
and Edited by Aniela Jaffé, Tr from the German by Richard and Clara Winston, p.
192
[2] Sri Aurobindo (1971), SABCL,
The synthesis of Yoga, Vol. 20, p. 39
[3] Indra Sen (1986), Integral Psychology: The Psychological
System of Sri Aurobindo, p. 154
[4] Ibid., p. 160
[5] Ibid., p. 158
[6] Ibid., pp. 128, 129
[7] Ibid., p. 144
[8] Ibid., p. 149
[9] Ibid., p. 129
[10] Ibid.
[11] CG Jung (1975a), CW Psychology and Religion, Vol. 11, Tr
by RFC
[12] Indra Sen (1986), Integral psychology:The Psychological System
of Sri Aurobindo, p. 221
[13] CG Jung (1965), Memories, Dreams, Reflections, p. 85
[14] Marie-Louise von Franz (1975),
CG Jung: His Myth in our Times,
Translated from the German by William H Kennedy,
[15] Indra Sen, Integral psychology, p. 183
[16] CG Jung (1975a), CW The Mana Personality, Analytical Psychology,
Vol. 7, Tr by RFC Hull, Bollingen Series
XX, p. 238
[17] CG Jung (1970), CW The undiscovered Self (Present and Future)
Civilization in Transition, Vol. 11, Tr by RFC Hull, Bollingen Series XX, p. 304
[18] Ibid.
[19] The Mother (2008), Becoming One: The Psychology of Integral Yoga,
A Compilation of the Mothers Writings,
Auroville, pp. 209-211
[20] Ibid., p. 228
[21] Ibid., p. 229
[22] Ibid., p. 247
[23] Jolande Jacobi, RFC Hull,
Editors (1974), CG Jung: Psychological Reflections:
A new Anthology of his Writings 1905-1961, Bollingen Series XXXI, p. 47
[24] Marie-Louise von Franz (1998),
Dreams, Shambhala Publications, pp.
1-20 passim, 3
[25] Jolande Jacobi, RFC Hull,
Editors (1974), CG Jung: Psychological Reflections:
A new Anthology of his Writings 1905-1961, Bollingen Series XXXI, p. 66
[26] Ibid., p. 57
[27] Marie-Louise von Franz (1998),
Dreams, p. 2
[28] Ibid., p. 9
[29] Ibid., p.14
[30] Marie Ibid., p.18
[31] The Mother (2008 Becoming One: The Psychology of Integral Yoga,
A Compilation of the Mothers Writings,
Auroville, p. 242
[32] Ibid.
[33] Jolande Jacobi, RFC Hull,
Editors (1974), CG Jung: Psychological Reflections:
A new Anthology of his Writings 1905-1961, Bollingen Series XXXI, p. 57
[34] Anthony Stevens, 1996, Private Myths: Dreams and Dreaming, Penguin
Books, p. 91
[35] Ibid., p. 114
[36] C. G. Jung (1965) Memories, dreams, reflections. Recorded and Edited by Aniela Jaffé. Translated from the German by Richard and
Clara Winston.
[37] CG Jung (1965), Memories, Dreams, Reflections, Recorded
and Edited by Aniela Jaffé, Tr from the German by Richard and Clara Winston, p.
324
[38] Ibid., pp. 324, 325
[39] Ibid., pp. 202, 203, 326
[40] Marie-Louise von Franz (1998),
Dreams, p. 19